Leviticus 6:4-5

6:4 when it happens that he sins and he is found guilty, ¹  then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, ²  or the lost thing that he had found, 6:5 or anything about which he swears falsely. ³  He must restore it in full ⁴  and add one fifth to it; he must give it to its owner when he is found guilty. ⁵ 

Leviticus 6:1

Trespass by Deception and False Oath

6:1 (5:20) ⁶  Then the Lord spoke to Moses: ⁷ 

Leviticus 12:3

12:3 On ⁸  the eighth day the flesh of his foreskin ⁹  must be circumcised.

Leviticus 12:2

12:2 “Tell the Israelites, ‘When a woman produces offspring ¹⁰  and bears a male child, ¹¹  she will be unclean seven days, as she is unclean during the days of her menstruation. ¹² 

Leviticus 12:6

12:6 “‘When ¹³  the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb ¹⁴  for a burnt offering ¹⁵  and a young pigeon or turtledove for a sin offering ¹⁶  to the entrance of the Meeting Tent, to the priest.

Isaiah 58:6

58:6 No, this is the kind of fast I want. ¹⁷ 

I want you ¹⁸  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ¹⁹ 

and to break every burdensome yoke.

Luke 3:8

3:8 Therefore produce ²⁰  fruit ²¹  that proves your repentance, and don’t begin to say ²²  to yourselves, ‘We have Abraham as our father.’ ²³  For I tell you that God can raise up children for Abraham from these stones! ²⁴ 

[6:4]  ¹ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

[6:4]  ² tn Heb “that had been held in trust with him.”

[6:5]  ³ tn Heb “or from all which he swears on it to falsehood.”

[6:5]  ⁴ tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).

[6:5]  ⁵ tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).

[6:1]  ⁶ sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.

[6:1]  ⁷ sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.

[12:3]  ⁸ tn Heb “and in….”

[12:3]  ⁹ tn This rendering, “the flesh of his foreskin,” is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for “flesh” here (בָּשָׂר, basar) is euphemistic for the male genitals and therefore translate “the foreskin of his member” (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT).

[12:2]  ¹⁰ tn Heb “produces seed” (Hiphil of זָרַע, zara’; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).

[12:2]  ¹¹ sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).

[12:2]  ¹² tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”

[12:6]  ¹³ tn Heb “And when” (so KJV, NASB). Many recent English versions leave the conjunction untranslated.

[12:6]  ¹⁴ tn Heb “a lamb the son of his year”; KJV “a lamb of the first year” (NRSV “in its first year”); NAB “a yearling lamb.”

[12:6]  ¹⁵ sn See the note on Lev 1:3 regarding the “burnt offering.”

[12:6]  ¹⁶ sn See the note on Lev 4:3 regarding the term “sin offering.”

[58:6]  ¹⁷ tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

[58:6]  ¹⁸ tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ¹⁹ tn Heb “crushed.”

[3:8]  ²⁰ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ²¹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ²² tn In other words, “do not even begin to think this.”

[3:8]  ²³ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ²⁴ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.